50:1 The declaration “Thus says the Lord” underlines the seriousness of the people’s continuing unbelief, as they doubt the love and power of God. What is at stake first is the question of whether the marriage between God and his people has ended in divorce. Marriage is a frequent illustration of covenant (e.g., Jer. 2:1–3; 3:1–2; Ezekiel 16) and is one of the pictures of the new creation (Rev. 19:7). But do the exile and similar judgments mean that God has abandoned his people? Deuteronomy 24:1–4 describes a process by which a man divorces his wife and requires the production of a certificate to prove as much. Here no such certificate exists, and thus God has not divorced mother Zion. Thus the possibility of reconciliation persists.

The second picture is of being sold into slavery to pay off a debt, for which a creditor could also enslave the debtor’s children (e.g., 2 Kings 4:1–2). Judah has indeed gone into exile, but, as previous chapters have been at pains to point out, a rescue plan is already in place. In previous backslidings (e.g., Judges) God has given his people into the hand of their enemies, but he has always provided rescue (albeit at the hands of flawed individuals such as Jephthah and Samson). These punishments were deserved as the result of “iniquities” (Hb. ʿawon), which is the inner fallen nature, and “transgressions” (peshaʾ), the deliberate actions that express said nature. The people have had available to them the same remedy as the prophet himself, whose sin was portrayed as cleansed by a coal from the heavenly altar (Isa. 6:7).

50:2–3 God has not abandoned his people—but where, then, is his response? He has called and will continue to call his people through his prophets, including Isaiah himself. He has the power to rescue. His “hand” (or “arm”) shows the personal nature of that intervention; it is no mere force but a deep commitment to carry out his purposes. As so often, Isaiah speaks of God’s power in creation and history, which is abundant evidence that he can carry out what he promises.

The evidence is dramatic: drying seas and waters and skies shrouded with darkness. We also see here echoes of the plague narratives in Exodus, in which the Nile was turned to blood and fish stank (Ex. 7:17–18) and the land was covered with darkness (Ex. 10:21). God also dried up the Red Sea as the people left Egypt (Ex. 14:21–22). How could they doubt a God like that? He is waiting for them, if only they will return to him.

50:4 This is the third Servant Song, although the servant is not specifically identified until Isaiah 50:10. The song makes a very deliberate connection between the servant and the “no one” of verse 2—he answers and responds, unlike faithless Israel. There is also a striking parallel to the scene in heaven in Revelation 5, in which no one throughout creation is able to open the scroll; the Lion/Lamb is worthy to do what no one else can and thus complete the plan of salvation. Here the true servant is all that the faithless servant is not, and thus he is the only one who can save his people.

This section is dominated by the title “Lord God,” or “Sovereign Lord” (Isa. 50:4, 5, 7, 9), which suggests the closest possible relationship between the servant and God Most High and thus the certainty of the ultimate success of his mission. The servant is first the mouthpiece of God; his tongue is to be the instrument by which God’s power will be shown. He will be an effective teacher because he is a good listener; his words will build up and encourage the weary (cf. 42:2–3). He is a model disciple, recalling 8:16.98

The teaching is fresh: it comes every morning to the servant’s receptive ear, forming a pattern for all disciples. We catch a glimpse of this in the picture of the young Jesus in the temple listening and asking questions (Luke 2:46–47). The Master’s commitment to hearing the word of God demands no less a discipline from his servants.

50:5 Here the contrast with rebellious Israel is at its starkest. They have not opened their ears and thus have rejected the word of God, as predicted in Isaiah 6:9–10. No mere human could say what the servant says here; indeed, Isaiah himself was painfully conscious of his own sin (6:5). Often the prophets shrank from their task, notably Jeremiah (Jer. 1:6), but here we find total commitment.

50:6 The song places emphasis on the suffering the servant’s commitment will cost, anticipating 52:13–53:12. The language is vivid, and reading the Gospels’ passion narratives (e.g., Matt. 27:27–31) shows it is not exaggerated. In one sense many prophets suffered terribly, notably Jeremiah, but here in the servant’s case it is particularly shocking. This is suffering not because of his faults but because of his faithfulness; it is an inevitable result of speaking truth to power.

50:7 The next mention of the “Lord God” shows that this suffering is under sovereign control; the servant’s cause will not ultimately end in defeat. Because of this the servant can set his face “like a flint” and go forward in confidence. Two passages in the NT relate how Jesus “set his face to go to Jerusalem” (Luke 9:51) and “endured the cross, despising the shame” (Heb. 12:2). The latter passage is used as an encouragement for his followers to persevere.

50:8 As so often, Isaiah envisages a law court scene in which the servant will be vindicated, unlike the idols of Isaiah 41:21–24. The servant has one who will prove his complete innocence, and he is not far away but alongside to help. “Contend” and “adversary” are legal terms. The servant is confident that the case against him will fall; indeed, it will not even come to trial. It is probable that Paul has this passage in mind when he speaks of the security of believers in Christ, who by being “justified” have already secured a favorable verdict in the heavenly court (Rom. 8:31–34).

50:9 Indeed, it is the accusers who will be humiliated by the “Lord God,” who will pronounce their judgment. Their fate, like that of the wicked (Ps. 1:4), will simply be to fade away as if they had never been. This is also a further warning to rebellious Israel not to build their lives on insubstantial foundations. The accusers may look unassailably powerful, but in the end it is the humble suffering of the servant that will be the power of God for salvation (cf. Isa. 52:13–53:12).

50:10 Now God specifically calls on people to heed the word of the servant. Indeed, obeying the servant is identified with fearing the Lord himself. Such obedience will not be easy but will involve an experience of darkness and dismay that—far from showing God’s disfavor—will prove the authenticity of discipleship. The “name” of Yahweh is that of the covenant Lord, who at times of darkness remains faithful to his people. He is the God who can be trusted in the most adverse of circumstances.

50:11 However, there will always be those who seek to create their own light and deal with darkness by their own devices. The metaphor here is not entirely clear, but “burning torches” is literally “put on flames”; perhaps the picture might be of the careless lighting of a fire that causes injury or even death. In any case, the lights they have kindled will not provide clear guidance in the darkness of a world in which the only safe light is the Word of God. The hand of God that protects his people will destroy stubborn and unrepentant opponents. Such a destruction has already come upon Sennacherib, for whom a “burning place” was prepared (30:33).